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CCKTWIiOn  CSHr.ITTEE 

North  American  Section 


♦ HIST O RI C AL/  ♦ SERIES  ♦ 

MISSIONS 

IN  THE 

PHILIPPINES 


A TYPICAL  NATIVE  HOUSE 


AMERICAN*BAPTIST*MISSIONARY*  UNION 
BOSTON  ♦ MASS  ♦ U*S*A 


PRICE 


TEN 


CENTS 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/missionsinphilipOOamer 


A CATHOLIC  SHRINE,  JARO 
The  saint  is  the  “patron"  of  this  part  of  the  town 


HISTORICAL  SERIES 

MISSIONS  IN  THE 
PHILIPPINES 

pH 

■ t kMA:  \ 

AMERICAN  BAPTIST 
MISSIONARY  UNION 

Arknomleftgmrnt 


FOR  the  material  in  the  following  sketch  we 
are  indebted  largely  to  Rev.  C.  W.  Briggs 
of  our  Philippine  Mission.  Brief  contributions 
have  also  been  made  by  Rev.  A.  A.  Forshee  and 
Dr.  P.  H.  J.  Lerrigo  of  the  same  mission.  The 
illustrations  have  been  made  entirely  from  photo- 
graphs taken  by  our  own  workers.  To  all  who 
have  thus  given  their  valuable  help  we  acknowl- 
edge grateful  thanks. 


Aitittuuml  information 

URRENT  numbers  of  the  Baptist  Mission- 


ary Magazine,  the  Annual  Report  and 
various  leaflets  will  give  help  for  the  further  study 
of  Baptist  mission  work.  “ A New  Era  in  the 
Philippines,”  by  A.  J.  Brown,  D.D.,  is  a popular 
and  instructive  book,  containing  valuable  informa- 
tion in  regard  to  the  conditions  existing  in  the 
Islands. 


MISSIONS  IN  THE  PHILIPPINES 

INTRODUCTION 

APTIST  work  in  the  Visayan  Islands, 
or  central  group  of  the  Philippines, 
was  commenced  in  the  month  of  May, 
i goo.  From  humble  beginnings  with 
yj-  only  one  missionary,  a native  assistant 

and  no  converts,  in  six  years  the 
mission  has  come  to  include  twenty 
missionaries,  a considerable  corps  of 
Filipino  preachers  and  helpers, 
six  ordained  Visayan  Baptist  pastors,  and  a group  of 
more  than  2,500  baptized  Christians,  representing  a 
Baptist  constituency  of  at  least  x 0,000  souls.  While 
such  development  is  not  without  precedent  in  the 
history  of  Christian  missions,  it  is  certainly  a marvelous 
growth  for  so  brief  a time.  A true  account  of  the  work 
must  manifestly  point  on  every  hand  to  a power  and  a 
purpose  more  than  human,  and  no  one  will  ever  have 
an  adequate  explanation  of  the  development  of  evan- 
gelical Christianity  in  the  Philippine  Islands  who  fails 
to  recognize  in  it  all  the  wonderful  working  of  God. 
The  war  with  Spain  and  its  issues  in  the  Far  East  are 
so  well  understood  that  attention  may  be  devoted 
mainly  to  the  development  of  the  mission. 


MISSIONS  IN  THE  PHILIPPINES 


THE  COUNTRY 

The  Philippines  as  a whole  embrace  an  archipelago 
of  about  1,200  islands,  extending  for  1,000  miles  from 
north  to  south  and  700  miles  from  east  to  -west.  Al- 
though the  superficial  area  is  nearly  equal  to  that  of 
the  Japanese  Empire,  the  population  numbers  only 
about  7,000,000,  as  compared  with  45,000,000  of  Japan. 
The  climate  varies  from  subtemperate  to  tropical, 
near  the  equator.  Many  of  the  islands  are  very  moun- 
tainous, but  the  people  for  the  most  part  live  at  sea 
level  and  generally  near  the  coasts,  so  that  the  healthier 
and  cooler  portions  of  the  islands  might  as  well  not 
exist  so  far  as  any  advantage  to  foreign  residents  is 
concerned. 

The  Visayan  Islands  have  little,  either  in  physical 
features  or  inhabitants,  to  differentiate  them  from  the 
rest  of  the  archipelago.  Our  work  is  with  a people 
whose  industries  are  practically  confined  to  agriculture, 
the  only  considerable  source  of  wealth  which  the  Span- 
iards were  ever  able  to  develop.  Sugar  is  the  chief 
product  in  western  Negros  and  Panav  Islands,  rice 
coming  second,  then  tobacco,  hemp,  lumber  and  dye- 
woods,  textile  products  and  fabrics,  chocolate,  coprax 
or  dried  cocoanut  meat  and  fruits.  There  is  some 
pearlfishing,  notably  that  off  the  northeast  coast  of 
Panay  and  north  of  Negros  Island.  No  mines  have 
ever  been  developed  in  this  section  and  no  factories 
have  yet  been  reared.  The  beautiful  dress  fabrics, 
jus  si  and  pinyci,  and  the  fine  panama  and  palm  fiber 
hats  are  all  hand-made.  The  chief  city  of  the  Visayan 
group  is  Iloilo,  the  second  city  in  population  and  impor- 
tance in  the  Philippines.  It  is  built  on  such  low  ground 
that  at  high  tide  the  water  comes  into  the  streets. 

The  mountain  backbone  of  Panay  Island  can  be  seen 
from  Iloilo  away  .to  the  west  and  north,  twenty  miles 
or  more  distant;  while  seventy  miles  away  to  the  south- 
east in  Negros  Island  rises  the  beautiful  blue  mass  of 
Canlaon,  an  active  volcano  which  throws  out  great 


6 


7 


MISSIONS  IN  THE  PHILIPPINES 


clouds  of  smoke  and  steam,  but  otherwise  is  apparently 
harmless.  Canlaon  and  the  higher  peaks  in  Panay 
have  an  elevation  of  from  8,000  to  10,000  feet,  reaching 
up  above  the  sweltering  humidity  of  sea  level  into  the 
cool  of  the  temperate  zone  with  its  frosts;  but  these 
mountain  fastnesses  are  well-nigh  inaccessible  owing 
to  the  dense  jungles  which  cover  the  intervening  territory. 

Weather  in  the  Philippines  is  as  uncertain  as  it  is  the 
world  over.  No  two  years  are  alike,  and  the  hot,  dry 
season  of  one  year  may  be  a wet  season  the  succeeding 
year.  But  in  general  the  period  of  the  south  monsoon 
from  June  to  November  is  knowrn  as  the  wet  season; 
December,  January  and  sometimes  February  are 
deserving  of  being  called  the  cool  months;  and  from 
March  to  the  beginning  of  the  rains  in  June  is  the  period 
of  greatest  heat  and  generally  of  drought.  The  ther- 
mometer ranges  from  70  degrees  toxoo  degrees,  Fahren- 
heit, during  the  year,  but  the  difference  at  midday 
between  the  hottest  and  the  coldest  days  is  only  six  or 
eight  degrees.  The  air  is  at  times  depressing,  but  is 
generally  bracing,  and  not  entirely  lacking  in  ozone  and 
other  energy-producing  elements.  Meteorological  and 
magnetic  conditions  in  their  relations  to  health  are 
similar  to  those  of  Japan  and  China,  and  are  not  favor- 
able to  the  health  of  the  white  man. 

RACIAL  CHARACTERISTICS 

The  Visayans  are  a conglomerate  race  built  upon  a 
Malayan  base.  Since  the  dawn  of  historic  times  in 
the  Islands  there  have  been  greater  or  less  numbers  of 
Chinamen  dwelling  there  and  intermarriage  with 
Visayans  has  become  very  common.  The  Spanish 
occupation  of  the  Islands  contributed  another  racial 
element  far-reaching  in  its  influence,  so  that  a pure 
Visayan  is  rarely  found.  Where  the  Chinese  element 
prevails,  the  people  are  smart,  able,  materialistic  and 
utilitarian,  but  singularly  skeptical  and  indifferent  to 
religious  and  moral  appeals.  The  Spanish  mestizo  is 

s 


MISSIONS  IN  THE  PHILIPPINES 


characterized  by  inertia  and  squalor,  for  natural  powers, 
though  manifestly  acute,  are  sluggish  and  rusty  from 
disuse.  He  is  religious  in  a way,  but  not  inclined  toward 
a system  characterized  by  high  moral  standards.  The 
Visayan  peasant  of  the  country  districts,  where  foreign 
influence  is  not  so  strongly  felt,  seems  to  have  rejected 
the  forms  and  qualities  of  the  Roman  Catholic  religion 
which  the  Spaniard  and  the  Spanish  mestizo  so  easily 
accepted,  and  is  much  more  responsive  to  moral  appeals, 
simplicity  of  life  and  direct  communion  with  the  higher 
powers. 


A Filipino  Family 

THE  LANGUAGE 

In  the  territory  occupied  by  our  Baptist  work  there 
are  two  languages,  with  a third,  English,  rapidly  coming 
into  use.  The  mestizo  knows  more  or  less  Spanish,  and 
work  among  that  class  may  best  be  conducted  through 
that  medium.  The  great  mass  of  the  Visayans,  however, 
know  only  their  own  vernacular.  The  language  is 
based  on  a Malay  dialect  into  which  has  been  grafted 
much  of  both  Chinese  and  Spanish,  until  it  is  quite 
distinct  from  other  dialects  in  the  archipelago.  Rela- 
tively speaking,  it  is  easy  to  acquire.  It  is  wonderfully 

0 


MISSIONS  IN  THE  PHILIPPINES 


flexible  and  expressive,  although  many  terms  needed 
by  the  missionary  have  to  be  coined  and  new  and 
richer  meaning  must  needs  be  put  into  older  words. 
There  was  practically  no  written  grammar  and  only 
very  imperfect  dictionaries  were  to  be  had,  previous  to 
the  opening  of  missionary  work.  No  literature  has  ever 
been  developed.  The  New  Testament  is  the  first  book 
to  be  widely  circulated  and  is  likely  to  have  a crystalliz- 
ing influence  upon  the  language. 

SOCIAL  CONDITIONS 

Social  conditions  in  the  towns  and  on  the  plantations 
where  foreign  influence  predominates  have  much  in 
common  with  all  Spanish  colonies.  While  qualities 
of  excellence  are  not  by  any  means  entirely  lacking, 
they  could  never  be  considered  ethically  high,  nor  by 
one  of  Saxon  precedents,  either  Christian  or  civilized. 
The  marked  differentiation  between  classes,  the  depend- 
ence which  is  developed  in  the  working  class,  together 
with  its  squalor  and  poverty,  the  immense  profits  of 
the  landowner,  out  of  all  proportion  to  his  own  efforts, 
are  essentially  feudal  and  medieval.  Peonism  and 
indirect  forms  of  slavery  not  only  exist  but  distinctly 
characterize  the  social  order.  The  rude  form  of  religion 
brought  by  the  Spanish  friars  has  been  civilizing  and 
uplifting  in  a certain  degree  to  the  race  as  a whole, 
but  it  has  merely  started  a development  which  true 
Christianity  must  needs  proceed  with  and  perfect. 

Some  truths  that  are  the  foundation  of  our  Christian- 
ity seem  not  to  be  unknown  here.  Most  of  the  Filipinos 
have  heard  of  one  God  and  of  a Saviour  whom  he  sent 
to  the  world.  They  have  heard  of  a Trinity  — Father, 
Son  and  Spirit;  but  their  monotheism  is  crude  and  be- 
fogged bv  the  multitude  of  intermediary  saints  con- 
cerning which  the  Romish  Church  has  taught  them.  Even 
the  one  Saviour  of  their  catechism  is  relegated  to  a place 
practically  unimportant,  and  his  image  is  seldom 
centrally  located  in  the  churches;  the  Virgin  Mary  is 

IO 


MISSIONS  IN  THE  PHILIPPINES 


vastly  more  loved  and  worshiped,  as  are  also  the  local 
patron  saints  of  each  respective  town.  Sin,  salvation, 
judgment,  immortality  — these  words  are  common  in 
nearly  all  parts  of 
the  Islands,  but 
their  meaning  is 
distorted  and  cir- 
cumscribed. The 
mission  of  evan- 
gelical Christian- 
ity here,  as  in 
Christ’s  day,  is 
not  so  much  to 
destroy  as  to 
fulfil.  The  task 
before  us  is  not 
exactly  that  of  laying  the  foundations,  but  it  is  none 
the  less  arduous,  and  requires  patience  and  perseverance. 

MOHAMMEDANISM 

During  the  twelfth  and  thirteenth  centuries  Moham- 
medanism spread  rapidly  in  the  Islands.  The  religion 
of  the  Koran  had  cut  rather  than  won  its  way  eastward 
from  Arabia,  until  the  Malay  Peninsula,  Borneo  and 
Sumatra  had  become  Moslem,  and  rapid  inroads  were 
being  made  into  the  Philippines.  Mohammedanism 
found  a barbaric  people,  without  a definite  religion  of 
their  own;  superstitious,  degraded  and  easily  fanatical 
in  temperament;  fertile  soil  for  Moslem  seed,  which 
readily  sprang  up  and  put  forth  leaf.  The  zeal  of  the 
proselytists  made  it  appear  inevitable  that  within  another 
century  the  Philippines  would  become  quite  as  much 
of  a Mohammedan  stronghold  as  had  the  larger  islands 
on  the  equator. 

THE  COMING  OF  ROMANISM 

Then  occurred  one  of  those  unforeseen  and  epoch- 
making  events  that  reveal  God’s  direct  intervention  in 

I I 


MISSIONS  IN  THE  PHILIPPINES 


human  affairs.  Like  a flash  from  the  blue  sky,  without 
a warning,  came  three  little  Spanish  ships  from  the  east, 
and  after  touching  at  Dinagat  and  Mindanao,  made  a 
landing  at  Cebu.  In  all  the  world  there  was  at  that 
time  but  one  force  that  could  check  the  spread  of 
Mohammedanism  in  the  Philippines.  The  fanatic 
priest  of  the  Inquisition,  with  more  civilization,  more 
zeal  and  more  energy,  was  matched  against  the  fanatic 
Moslem  with  the  dripping  sword.  The  Filipino  accepted 
Romanism,  whether  by  choice  or  by  force  it  mattered 
not.  Before  Magellan  met  his  death  one  entire  town 
in  Cebu  had  been  razed  to  the  ground  because  it  preferred 
to  remain  Mohammedan.  Within  a century  the  people 
were  practically  Roman  Catholic,  and  Mohammedanism 
had  retreated  to  the  south.  The  Jolo  group  of  islands 
and  parts  of  Mindanao  are  still  Moslem,  but  in  all  proba- 
bility would  have  become  Romanized  but  for  another 
unlooked-for  interposition. 

When  the  cup  of  the  friars  was  full  to  overflowing  and 
the  time  came  for  their  medieval  superstition  to  give 
place  to  Christianity,  there  came  another  startling 
flash.  A cable  message  was  sent  to  an  American  admiral 
at  Hongkong,  and  within  a few  brief  hours  Spanish 
oppression  in  the  Philippines  was  at  an  end  and  Roman- 
ism had  been  given  its  death  blow. 

BAPTIST  MISSIONS 

After  Dewey’s  sudden  victory,  and  before  our  country 
fairly  realized  what  it  meant  to  have  the  stars  and  stripes 
waving  over  the  Philippines,  the  mission  boards  of  vari- 
ous denominations  sought  to  occupy  this  new  field  for 
Christ.  When  the  Executive  Committee  of  the  Mission- 
ary Union  began  to  consider  what  resources  were 
available  for  this  new  territory,  their  thoughts  were 
directed  to  the  little  struggling  mission  in  Spain  and  to 
one  already  tested  in  the  service  whom  they  considered 
peculiarlv  qualified  to  begin  work  in  the  Philippines. 
Rev.  Eric  Lund  had  had  years  of  experience  in  mission 

I 2 


MISSIONS  IN  THE  PHILIPPINES 


work  among  Roman  Catholics  and  knew  well  the  avenue 
of  approach  to  their  peculiar  type  of  mind  and  thought. 
He  was,  moreover,  a master  of  the  Castilian  tongue, 
which  was  commonly  used  in  the  Philippines. 

Mr.  Lund  was  in  America  at  the  opening  of  the 
Spanish-American  war,  and  during  his  absence  from 
his  work  in  Barcelona  an  English  Baptist  business  man 
and  philanthropist,  Mr.  Armstrong  by  name,  made 
the  acquaintance  of  a Filipino  who  had  been  in  that 
city  for  some  years.  He  was  a Visavan,  named  Manikan; 
formerly  he  had  been  a Roman  Catholic  priest,  but  having 
become  an  infidel  had  come  to  Europe  to  studv  civil 
engineering.  Manikan  had  been  converted  and  Mr. 
Armstrong  was  teaching  him  the  Scriptures  more 
thoroughly,  in  hopes  that  he  might  some  day  carry  the 
gospel  back  to  his  own  people.  Upon  Mr.  Lund’s 
return  from  America,  Manikan  was  baptized  and  he 
and  Mr.  Lund  began  to  translate  a few  tracts  into  the 
Visavan  language.  Later,  the  Gospel  of  Mark,  which 
was  translated  by  them,  was  published  in  a large  edition 
by  the  British  and  Foreign  Bible 
Society,  and  widely  distributed. 

These  events  were  unknown  to 
the  Missionary  Union  in  America; 
but  when  Mr.  Lund  was  asked  to 
go  to  the  Philippines  to  inaugu- 
rate the  Baptist  Mission,  he  re- 
plied that  he  would,  and  that 
God  had  already  given  us  the 
first-fruits  from  among  the  Vi- 
sayans,  an  ex-priest  and  a man 
of  capacity  and  promise.  Thus 
it  was  that  God  provided  the 
workers  before  he  gave  the  call 
to  go  and  occupy  the  new’  field. 

Before  hearing  of  Manikan,  it 
had  been  decided  by  the  Union 
to  begin  work  in  the  Vi- 
sayan  Islands;  his  conversion,  Rev.  Eric  Lund 


3 


MISSIONS  IN  THE  PHILIPPINES 


therefore,  only  pointed  the  more  clearly  to  this 
locality. 

THE  WORK  BEGUN 

Upon  arrival,  in  1900,  Mr.  Lund  found  the  American 
army  still  active,  with  headquarters  for  the  western  Vi- 
sayans  in  Iloilo.  The  city  was  under  martial  law,  and 
practically  all  of  the  island  of  Panay  was  in  the  hands  of 
the  insurgents.  Fighting  was  still  going  on,  and  occa- 
sionally rifle  firing  could  be  heard  from  the  room  where 
Mr.  Lund  and  Manikan  worked.  Conditions  could 
hardly  be  called  favorable  for  missionary  effort,  but  it 
was  high  time  to  make  a beginning.  Mr.  Lund  put 
himself  at  once  into  the  larger  task  of  laying  a foundation 
that  would  be  strong  and  enduring,  namely,  the  transla- 
tion of  the  entire  New  Testament  into  the  Visayan  dialect. 
In  the  meantime  he  preached  whenever  the  opportunity 
could  be  found  and  conducted 
regular  evening  worship  in  his 
home,  which  was  attended  by  a 
steadily  increasing  number  of  in- 
quirers, several  of  whom  were  con- 
verted and  are  today  Presbyterian 
or  Baptist  workers. 

Presbyterian  missionaries  having 
also  arrived  on  the  field,  a rough 
temporary  division  was  made 
whereby  Iloilo  was  considered  com- 
mon ground  and  the  territory  to 
the  south  was  assigned  to  the 
Presbyterians  and  that  to  the 
north  to  the  Baptists.  The  result 
of  this  division  was  that  Jaro,  a 
suburb  of  Iloilo,  with  its  great 
market,  which  affords  the  key  to 
the  whole  province  of  Iloilo,  be- 
came the  center  of  Baptist  work. 
In  May,  1900,  Mr.  Lund  and  Mani- 
Brauiio  Manikan  kan  began  preaching  in  Jaro,  at 


14 


MISSIONS  IN  THE  PHILIPPINES 


first  in  the  house  of  one  of  the  chief  families  of  the  town, 
later  in  the  market-place  itself,  and  in  September  a 
little  chapel  was  dedicated,  the  first  Protestant  church 
building  to  be  dedicated  in  the  Philippine  Islands.  About 
this  time  Mr.  Lund  was  reenforced  by  the  arrival  from 
America  of  Rev.  C.  W.  Briggs,  who  has  been  closely 
identified  ever  since  with  the  work  at  Jaro.  He  was 
joined  later  by  Rev.  G.  E.  Finlay  who,  after  a short 
term  of  service,  was  obliged  to  return  to  America. 

THE  FILIPINO  MARKET 

Transportation  is  still  a difficult  matter  in  Panay,  and 
this  has  given  rise  to  the  market  system  of  intercom- 
munication and  commerce  within  the  Island.  Each  large 
town  has  a market  day  when  all  the  trading  for  the 
country  round  about  is  done  for  a week.  At  Jaro  the 
market  is  of  except’onal  dimensions,  and  answers  as  a 
clearing-house  for 
the  whole  prov- 
ince of  Iloilo.  On 
Thursday  of  each 
week  thousands 
of  people  from  all 
parts  of  the  prov- 
ince come  wi  t h 
their  produce  and 
make  their  ex- 
changes and  sales. 

The  market  also 
takes  the  place  of 
a newspaper  in  a 
land  where  there 
are  no  papers.  All  sorts  of  gossip  and  rumors  are  cir- 
culated, and  here  the  news  and  information  that  the 
country  people  receive  are  in  no  small  measure  dis- 
pensed to  them.  Market  day  is  not  only  a day  of 
business;  recreation  is  also  a large  feature  of  interest. 
The  great  markets  remind  one  of  a country  fair,  and 


IS 


MISSIONS  IN  THE  PHILIPPINES 


afford  an  unequalled  opportunity  for  gospel  work.  It 
is  oniy  the  peasant  people,  however,  who  can  be  reached 
in  this  way  and  the  fact  that  we  have  such  a following 
from  among  this  class  is  in  no  small  measure  due  to 
the  providential  leading  that  gave  us  the  Jaro  market 
for  our  field. 


THE  GOSPEL  REJECTED 

There  is  no  doubt  that  the  early  plans  for  our  work 
in  the  Philippines  contemplated  especially  dealing 
with  the  upper  class  Filipinos.  Manikan  was  from 
this  class,  and  it  was  hoped  that  others  from  his  own 
station  might  be  led  to  accept  the  gospel.  Early 
reports  from  the  Islands  indicated  that  the  revolution 
against  the  Spaniards  in  1896  and  the  rise  of  Aguinaldo’s 
insurrection  had  sprung  from  religious  unrest,  and  now 
that  the  ruling  class  had  driven  out  their  friar  priests 
it  was  hoped,  and,  it  seemed  with  reason,  that  they 

would  readily  ac- 
cept the  gospel. 
Such,  however, 
has  not  proved 
to  be  the  issue. 
Rome  does  not 
turn  out  that  kind 
of  products  where 
she  has  had  a peo- 
ple in  her  absolute 
power  for  centu- 
ries. She  makes 
many  infidels, 
many  skeptics,  many  anarchists,  but  almost  no  soul- 
hungry  people.  And  in  this  case  the  inevitable  came 
to  pass;  the  upper  class  gave  the  gospel  a hea*mg  from 
curiositv,  but  as  soon  as  the  humility  and  morality  and 
inwardness  of  the  truth  were  proclaimed  they  tossed 
it  aside  with  a sneer,  and  looked  upon  Mr.  Lund  and 
Manikan  as  quite  inferior  to  them  in  wisdom  and 
judgment.  Thus  it  came  about  in  a little  while  that 

16 


MISSIONS  IN  THE  PHILIPPINES 


only  the  peasants  came  to  the  services  and  the  preaching 
had  to  be  adapted  to  them,  if  any  good  was  to  be  accom- 
plished. From  that  day  to  this,  while  work  for  the 
upper  class  at  Jaro  has  not  by  any  means  been  neglected, 
nor  entirely  without  fruit,  it  has  never  assumed  large 
proportions. 

THREE  CLASSES  OF  PEASANTS 

The  Visayan  peasants  may  be  classified  in  three 
groups.  The  social  unit  is  the  barrio  or  village.  When 
the  Spaniards  first  came  they  found  the  natives  living 
in  small  groups  or  barrios,  each  barrio  under  a datto 
or  head-man,  and  possibly  all  the  barrios  in  a given 
district  acknowledging  a sort  of  fealty  to  a leading 
datto  or  petty  king.  The  friars  modified  the  barrio 
system  by  introducing  two  new  institutions,  the  town 
and  the  plantation.  In  establishing  a town,  a church 
and  convent  were  first  erected,  and  then  neighboring 
barrios  were  fused  with  the  new  settlement  until  there 
were  often  many  thousand  inhabitants  in  one  town. 
The  great  plantation  or  hacienda  was  brought  over  from 
the  feudal  system  of  the  sixteenth  century.  Barrios 
were  broken  up  in  one  way  or  another  and  removed  to 
the  plantation,  where  the  planter  displaced  the  head-man 
and  availed  himself  of  the  dependent  nature  of  the 
peasant,  who  became  his  peon  and  worked  without 
wages.  Thus  it  came  about  that  there  are  three  classes 
of  peasants  in  the  Visayan  Islands  today : those  dwelling 
in  barrios,  in  towns  and  on  plantations,  each  class  having 
its  own  distinct  characteristics. 

THE  BARRIO  PEASANTS 

In  the  island  of  Panay  at  least  half  of  the  peasants  live 
in  the  barrios,  chiefly  in  the  interior  of  the  Island.  They 
are  generally  independent  of  the  towns  and  of  the 
upper  class  mestizos  and  Spaniards,  independent  indus- 
trially, socially,  morally  and  religiously.  The  head 
families  of  the  barrio  commonly  own  the  land  in  the 


17 


MISSIONS  IN  THE  PHILIPPINES 


vicinity  and  all  barrio-dwelling  peasants  are  simple, 
industrious  farmers,  with  the  virtues  common  to  rural 
people. 

Religious  conditions  in  the  barrios  are  very  different 
from  those  on  the  hacienda , or  in  the  town.  The  barrio 
dwellers  are  generallv  very  poor,  and  so  have  offered  no 
inducements  to  a revenue-seeking  clergy.  Since  the 
earlier  zeal  of  the  friars,  they  have  neglected  the  great 
barrio  country  with  its  hundreds  of  thousands  of  souls. 
A friar  in  describing  these  people  said:  “ They  are  like 
sheep,  and  may  easily  be  led  wherever  any  one  may 
choose  to  take  them  but  this  is  not  so.  They  are 
simple  minded  and  credulous  to  a certain  degree,  but 
they  have  learned  that  many  would-be  leaders  are 
false  and  so  their  credulity  is  tempered  with  wholesome 
caution.  An  honest,  simple  hearted  people  generally 
know  the  difference  between  a friend  and  an  enemy. 

They  were  marvelously  prepared  for  the  coming  of 
the  gospel  long  before  a Protestant  missionary  ever 

brought  it  to  them.  For 
many  years  there  had 
been  a growing  suspicion 
on  the  part  of  these  peas- 
ants concerning  the  Ro- 
man Catholic  Church  and 
the  government  it  repre- 
sented. This  spirit  of 
rebellion  naturally  called 
down  upon  the  barrios  the 
cruel  hand  of  the  despotic 
friars.  The  dread  gnardia 
civil  raided  the  country 
and  the  peasants  retali- 
ated by  invading  the  town 
and  making  it  unsafe  for 
officials  and  Catholic  pro- 
pagandists to  go  into  the 
barrio  country  unarmed. 
In  some  districts  near 


An  Upper  Class  Visayan 


iS 


MISSIONS  IN  THE  PHILIPPINES 


the  towns  the  power  of  the  friars  was  so  great  that 
the  peasants  were  somewhat  restrained,  while  in  the 
more  distant  sections  and  in  the  mountain  regions  they 


Famous  Church  at  Molo,  Panay 


were  practically  never  reduced  to  submission.  They 
made  no  discrimination  between  their  oppressors  — the 
priest  and  the  Roman  Catholic  faith.  Thus  they 
were  in  a Protestant  attitude  and  were  only  waiting 
for  true  and  competent  Protestant  leaders  before  accept- 
ing the  gospel.  The  first  missionaries  found  it  easy  to 
gain  an  immense  following. 

The  Story  of  Padre  Juan 

Padre  Juan  -was  a native  Roman  Catholic  priest,  born 
in  southern  Luzon,  who  came  to  the  barrios  of  Panay 
some  forty  years  ago.  The  friars  soon  heard  disturbing 
rumors  about  him,  to  the  effect  that  he  had  become  a 
demagogue,  was  looked  upon  as  a miracle  worker  by  the 
peasants,  and  that  he  was  stirring  up  sedition  and 
teaching  false  doctrines.  After  a long  search  for  him 


9 


MISSIONS  IN  THE  PHILIPPINES 


by  the  guardia  civil,  he  was  finally  apprehended,  im- 
prisoned and  sent  to  the  penal  station  in  Paragua  Island 
where  he  died  of  fever.  This  is  the  Roman  Catholic 
story  of  Padre  Juan.  The  peasants  have  a different 
version  of  the  case.  They  say  that  Padre  Juan  came 
to  them  as  a leader  sent  from  God;  that  he  brought 
with  him  a Bible  which  he  continually  read  and  taught 
to  them,  and  that  he  told  them  that  Christ  was  their 
only  Saviour,  and  that  images  and  saints  and  masses 
were  idolatrous  and  wicked.  And  then,  strangest  of 
all,  he  told  them  that  some  day  true  teachers  would 
come  to  them,  white  men,  but  different  from  the  friars, 
and  that  they  would  know  the  true  teachers  because 
they  would  bring  the  Bible  to  all  the  people  — God’s 
own  word!  He  loved  the  peasants  and  they  loved  him 
in  return  and  followed  him  in  great  crowds.  The  people 
of  all  that  region  believed  in  him.  But  Padre  Juan 
was  finally  captured  and  all  the  peasants  were  merci- 
lessly punished  because  they  persisted  in  believing  his 
teaching.  They  endured  all,  however,  and  looked 
forward  to  the  fulfilling  of  their  hope  for  true  teachers 
and  leaders.  These  things  happened  in  the  sixties  and 
seventies. 

When  the  first  missionaries  began  to  preach  in  the 
great  Jaro  market,  the  peasants  came  in  small  numbers 
to  hear  the  new  teaching.  They  noted  the  new  white 
teacher,  and  the  fact  that  he  continually  used  the  Book 
which  he  told  them  was  God’s  word.  The}'  went  back 
to  their  barrios  and  told  what  they  had  seen.  Some 
of  the  older  people  who  remembered  Padre  Juan  or 
who  had  heard  of  him  by  tradition,  recalled  his  pre- 
dictions. Others  came  to  hear  and  to  make  inquiry. 
The  conviction  became  general  that  the  true  teachers 
had  finally  arrived,  and  from  that  time  the  Protestant 
services  were  simply  thronged.  The  missionaries  knew 
nothing  of  what  was  going  on  in  the  minds  of  the  people 
and  marveled  at  the  movement  of  these  multitudes 
in  a Catholic  country,  coming  and  calling  themselves 
already  Protestants,  saying  that  they  believed  God’s 


20 


MISSIONS  IN  THE  PHILIPPINES 


word  even  though  they  were  ignorant  and  humble,  and 
that  they  wished  to  have  it  all  explained  to  them. 

Thus  it  was  that  the  barrio  peasants  were  prepared  for 
the  coming  of  the  gospel.  Padre  Juan  may  have  been 
one  of  the  Filipinos  of  that  generation  who  was  educated 
abroad.  Be  that  as  it  may,  he  had  manifestly  come 
into  touch  with  the  truth  as  it  is  in  Jesus,  and  planted 
it  as  best  he  could.  It  might  very  truly  be  said  of  him: 
“ There  was  a man  sent  from  God,  whose  name  was 
John.”  He  was  John,  the  forerunner,  and  his  followers, 
hundreds  of  them,  are  today  baptized  Christians.  An- 
other planted  and  we  have  entered  into  his  harvest. 


Plaza,  Jaro 


A Great  Movement 

Before  the  work  had  been  in  progress  nine  months 
in  the  Jaro  market  a great  document  signed  by  more 
than  13,000  was  brought  to  the  missionaries,  stating 
that  all  the  undersigned  were  Protestants,  and  wished 
to  be  evangelized,  organized  and  protected  as  Protes- 
tants. This  list,  at  first  looked  upon  with  caution, 
has  gradually  been  proved  to  be  as  genuine  as  such  a 
document  could  be,  and  hundreds  whose  names  were 
attached  to  it  have  since  been  baptized. 

The  story  of  this  great  peasant  multitude  and  of  the 
work  as  it  has  progressed,  the  obstacles  that  have  been 


21 


MISSIONS  IN  THE  PHILIPPINES 


met,  the  delays  in  entering  the  open  doors  until  some 
of  them  have  already  begun  to  close,  the  spiritual 
destitution,  ignorance  and  sin  still  rampant  among  the 
people,  are  too  long  to  tell  in  a sketch  like  this.  Work 
has  been  done,  native  churches  have  been  organized, 
several  of  these  peasants  are  now  earnest,  consecrated 

preachers,  the  New  Testa- 
ment has  been  translated 
into  the  dialect  of  the  peo- 
ple, printed  and  distributed 
far  and  wide;  in  a word,  a 
mighty  structure  has  already 
been  built  on  the  foundation 
that  was  laid  before  our  mis- 
sionaries entered  the  field. 
Nevertheless,  centuries  of 
darkness  and  error  have  left 
their  blight  upon  the  peas- 
ants. A long,  difficult  task 
confronts  those  who  would 
lead  them  out  into  the  ful- 
ness of  the  liberty  of  the  sons 
of  God.  More  of  them  be- 
lieve the  preached  Word  than 
we  have  as  yet  been  able  to 
baptize,  organize  and  lead 
into  the  full  knowledge  of  the 
gospel.  From  the  first,  the 
opportunity  has  been  too  great  for  the  force  of  workers 
to  fully  improve,  and  far  beyond  the  means  that  have 
been  provided.  The  denomination  today  faces  a task 
that  is  tremendous  with  possibility  and  responsibility. 

Protestant  Barrios 

One  of  the  first  projects  of  the  barrio  peasants  was 
to  found  a separate  Protestant  community  in  the 
wilderness.  This  scheme  was  at  first  discouraged  as 
unwise ; but  it  eventually  wrought  itself  out  as  the  most 


Filipino  Preachers 


22 


MISSIONS  IN  THE  PHILIPPINES 


practical  solution  of  a difficult  situation.  First  some 
of  the  Christians  migrated  to  the  north,  near  the  border 
of  Capiz  Province,  south  of  the  town  of  Tapas,  and 
started  a Protestant  community  there  on  government 
land.  That  community  has  grown  until  it  now  embraces 
more  than  700  souls,  and  is  still  growing.  Other  such 
villages  sprang  up,  and  for  one  cause  or  another  the 
Christian  families  have  gradually  gathered  together 
until  there  are  now  twenty  Protestant  barrios  in  direct 
relation  to  the  Jaro  station.  The  people  fear  no  moles- 
tation from  Catholic  or  vicious  neighbors.  They  may 
procure  a teacher  for  their  children  according  to  their 
liking  and  enjoy  the  largest  religious  liberty.  Contrary 
to  what  was  feared  at  first,  these  separate  communities 
have  not  been  a cause  of  suspicion  to  the  other  barrio 
people,  but  have  generally  commended  our  work  because 
of  the  peace  and  prosperity  manifestly  enjoyed  bv 
them. 

The  Field  Divided 

Owing  to  the  extent  of  the  Jaro  field  it  was  deemed 
wise  some  months  ago  to  make  a division  of  territory, 
each  separate  field  being  given  to  the  care  of  one  mis- 
sionary. Three  divisions  were  mapped  out:  the  eastern 
or  Concepcion  District  being  assigned  to  Rev.  H.  W. 
Munger,  the  central  to  Rev.  R.  C.  Thomas,  M.D.,  and 
the  western  to  Rev.  C.  W.  Briggs.  Each  missionary 
spends  much  of  the  dry  season  in  touring,  preaching 
the  gospel,  instructing  the  people  and  establishing 
churches.  Mr.  Munger  lives  at  Sara  and  Mr.  Briggs 
and  Dr.  Thomas  at  Jaro.  Miss  Anna  V.  Johnson,  who 
also  lives  in  Jaro,  devotes  her  time  to  work  among  the 
women  and  girls,  both  in  the  town  and  the  surrounding 
country  district. 

The  people  are  developing  a strong  and  creditable 
type  of  Christianity.  They  are  naturally  independent 
and  are  glad  to  pay  for  their  literature  and  Scriptures, 
and  furnish  rice  to  their  preachers  and  teachers.  They 
have  but  very  little  money,  but  give  freely  of  what 


23 


MISSIONS  IN  THE  PHILIPPINES 


they  have.  They  have  easily  learned  the  principle  of 
self-support  and  at  the  same  time  make  good  offerings 
to  missions.  The  twenty  or  more  neat  bamboo  chapels 
which  they  have  built  at  no  small  cost  and  effort  on  their 
part,  and  without  aid,  prove  the  genuineness  of  their 
profession.  They  endure  hardship  and  persecution  for 


Baptist  Chapel,  Jaro 


the  gospel’s  sake,  appreciate  the  democracy  and  humility 
of  the  teaching  of  Christ,  and,  despite  the  frequent  claims 
by  their  critics  that  they  are  weaklings  and  lacking  in 
character,  they  are  daily  becoming  stronger  and,  we 
confidently  believe,  will  never  again  be  anything  but 
evangelical  Protestants. 


THE  TOWN-DWELLING  CLASSES 

The  work  of  bringing  the  gospel  to  the  town-d-welling 
population  differs  in  many  respects  from  that  among 
the  barrios  and  country  districts.  It  is  here  essentially 
an  out  gathering,  one  by  one.  One  misses  the  inspira- 
tion of  a large  following,  and  the  simplicity  and  recep- 
tivity of  the  country  people  are  altogether  lacking. 


24 


MISSIONS  IN  THE  PHILIPPINES 


The  people  are  under  the  power  and  influence  of  a Span- 
ish friar  or  a native  priest.  Both  are  alike  ignorant, 
and  usually  hostile  to  the  work  of  the  missionary,  though 
the  priest  has  a better  character.  All  say  their  masses 
regularly  in  the  church.  The  great  stone  church,  often 
the  only  imposing  and  enduring  edifice  in  the  town, 
is  the  one  controlling  factor.  The  children  of  the 
towns  receive  what  training  the  priest  chooses  to 
give  them;  here  they  are  compelled  by  law  to  attend 
masses  and  festivals;  here  the  new-born  babe  receives 
salvation  in  the  form  of  a sprinkling  of  holy  water, 
and  here  the  corpse  of  the  dead  receives  a blessing  as 
it  is  borne  to  the  cemetery. 

In  former  times  the  gathering  together  of  citizens 
for  debate,  mutual  edification  or  the  formation  of  soci- 
eties of  whatever  kind  was  forbidden  by  law.  While 
men  might  gather  unmolested,  night  after  night  through 
the  year,  in  tens  or  in  hundreds  to  practise  the  vices 
of  the  country,  cockfighting,  drinking,  smoking  and 
gambling,  the  coming  together  of  even  two  or  three 
for  mutual  improvement,  for  religious  worship  other 
than  the  established  church  services,  or  for  the  formation 
of  societies  of  learning  or  advance  was  the  instant 
signal  for  interference  bv  the  guardia  civil,  the  consign- 
ment to  prison  of  the  offenders,  and  punishment  more 
or  less  severe  according  to  the  gravity  of  the  offense. 
Thus  was  crushed  out  all  hope  of  advancement  and 
every  struggle  toward  the  light,  while  vice  and  sin 
were  fostered  under  the  protection  of  the  law  and  the 
Church,  until  the  marvel  is  that  aught  remains  of  man- 
hood and  vigor  to  respond  to  the  gospel  appeal. 

Nevertheless,  in  the  midst  of  the  corrupt  masses  of 
the  town-dwelling  population,  there  are  those  who  are 
more  or  less  open  to  better  influences,  who  are  inclined 
to  liberal  thought  and  are  desirous  in  some  measure  of 
hearing  and  embracing  the  truth.  It  is  to  this  class 
that  the  gospel  instantly  appeals,  and  it  is  these  who 
have  in  days  past  been  the  salt  of  the  nation,  preventing 
it  from  becoming  utterly  corrupt. 


25 


MISSIONS  IN  THE  PHILIPPINES 


Work  at  Capiz 

It  was  by  a little  body  of  people  like  those  described 
above  that  the  gospel  was  welcomed,  when  in  August, 
1903,  Dr.  and  Mrs.  Lerrigo  went  to  open  the  work  at 
Capiz,  a town  on  the  northern  coast  of  Panay  Island. 
From  the  beginning,  interest  centered  around  the  house 
of  Don  Manuel  Gregorio.  Don  Manuel  is  probably  the 
most  enlightened  man  in  Capiz.  A member  of  the 
upper  class,  occupying  a comfortable  house  not  far 
from  the  site  of  the  new  chapel,  having  a position  of 
influence  and  honor  in  the  city,  he  has  given  himself 
and  all  that  pertains  to  him  unstintedly  to  the  gospel. 
For  more  than  two  years  the  services  were  held  in  his 
house,  and  none  were  so  poor,  so  ragged  or  wretched  as 
to  be  refused  a welcome  and  a seat  of  honor  there. 
Senor  Manuel  presents  a wondrous  contrast  to  the  upper 
classes  yet  unsaved,  whose  pride  of  position  keeps  them 
from  any  fellowship  with  the  humble  and  lowly. 

The  conversion  of 
one  of  these  town-dwel- 
lers means  practically 
a sudden  wrench  out 
of  his  environment  and 
a transplanting  into 
new  soil.  It  affects 
profoundly  his  whole 
life.  Instead  of, the 
old  superficial  courtesy 
and  deep-seated  knav- 
ery there  has  come  into 
his  life  the  sincerity 
and  simplicity  of  the 
gospel.  In  place  of 
the  duplicity  of  former 
days  there  is  a whole- 
hearted brotherliness, 
both  to  the  missionary 

Don  Manuel  Gregorio  and  Wife  pastor  and  to  the  natl^  e 


26 


MISSIONS  IN  THE  PHILIPPINES 


brethren,  that  binds  them  very  closely  together.  The 
gambling  place  and  the  cock-pit  are  forsaken  for  the 
gospel  services,  and  the  old  companions  of  evil  for  the 
brotherhood  of  the  faith.  It  always  means  persecution, 
as  in  the  present  instance;  for  at  first  Manuel’s  family 
and  the  others  who  so  bravely  stood  for  Christ  were 
shunned  and  slighted;  political  and  business  difficulties 
were  encountered,  injurious  stories  were  circulated 
about  them  and  petty  persecution  of  various  kinds  were 
brought  to  bear  upon  the  brethren.  It  is  constantly 
affirmed  by  those  of  the  Romish  Church  that  adversity 
and  sickness  will  drive  back  the  converts  to  their  old 
faith,  but  the  contrary  has  already  been  proven,  for 
the  adversities  and  persecutions  have  simply  served  to 
strengthen  the  weak  church,  and  the  vilifications  of 
the  priest  even  turned  the  popular  sympathy  toward 
the  missionary. 

The  first  baptismal  service  took  place  in  January, 
1904,  upon  the  beach  some  three  miles  from  the  city, 
Mr.  Robbins  and  Dr.  Lerrigo  administering  the  ordi- 
nance to  thirty-six,  the  first-fruits  of  the  work.  Senor 
Rufino  Ynocencio  and  Senor  Manuel  Gregorio  were 
appointed  deacons,  and  from  that  day  have  faithfully 
served  the  church. 

The  return  to  America  of  Dr.  and  Mrs.  Lerrigo  in  1904 
somewhat  interrupted  the  work,  but  Miss  Sainz,  aided 
for  a time  by  Miss  Johnson,  nobly  bore  the  responsibility 
until  the  arrival  of  Rev.  and  Mrs.  J.  C.  Robbins  in  July. 
Under  Mr.  Robbins’  care  the  church  has  prospered; 
much  development  is  manifest  in  the  lives  of  the  brethren 
and  a number  have  been  added  to  the  church.  The 
work  has  also  been  pushed  out  widely  into  the  province 
until  practically  all  the  principal  towns  have  been 
reached  at  least  in  some  measure  with  the  gospel.  In 
some  of  the  fields  a ready  acceptance  has  been  found 
for  the  Word  and  many  have  been  baptized. 

The  Bible  class  has  proved  a powerful  means  of  com- 
bating the  errors  of  Romanism.  Night  after  night 
men  and  women  have  come,  very  often  through  the 


27 


MISSIONS  IN  THE  PHILIPPINES 


terrible  downpour  of  a tropical  rain-storm,  to  pursue 
the  study  in  hand,  fascinated  as  with  a story.  Purga- 
tory, the  confessional,  Mariolatry,  transubstantiation 
and  a host  of  other  errors  have  disappeared  in  the  white 
light  of  the  wTord  of  God.  The  Bible,  intelligently 
explained  and  honestly  received,  is  death  to  any  faith 
in  Romish  doctrine  and  should  be  the  chief  weapon  in 
breaking  down  the  bulwarks  of  the  enemy. 

The  need  for  a substantial  church  building  was  per- 
ceived very  early  in  the  work  and  steps  taken  to  secure  it. 
Plans  for  a stone  structure  were  drawn  by  Senor  Grego- 
rio and  under  his 
oversight  were 
faithfully  and  in- 
telligently carried 
to  completion.  The 
building  was  dedi- 
cated to  the  service 
of  God  January 
28,  1906,  Rev.  Eric 
Lund  coming  from 
Iloilo  to  preach  the 
dedication  sermon. 
The  value  of  the 
building  and  land 
is  about  6,000 
pesos  (§3,000),  very  much  the  larger  portion  of  this 
expense  having  been  borne  by  the  native  brethren. 

For  the  breaking  down  of  prejudice  and  opening  new 
hearts  to  the  gospel,  nothing  has  been  so  useful  as  the 
medical  work.  While  it  is  true  that  many  display  an 
unlovely  desire  to  get  all  they  can  for  nothing,  there 
are  those  whose  hearts  are  touched  by  human  kindness 
and  who  respond  by  receiving  the  message  of  life.  The 
dispensary  is  a standing  lesson  of  God’s  love  and  willing- 
ness to  save. 

The  home  school  for  children  has  helped  largely  in 
the  same  way.  The  plan  was  conceived  bv  Miss  Sainz, 
early  in  1905,  of  taking  into  her  home  several  little 

2S 


First  Baptist  Church,  Capiz 


MISSIONS  IN  THE  PHILIPPINES 


orphan  children  who  had  no  one  to  care  for  them.  At 
first  there  were  but  three  or  four,  but  the  work  soon 
outgrew  its  original  plan,  the  house  where  it  was  located 
and  the  appropriation  for  its  support.  It  has  since  been 
removed  to  a large  house  contiguous  to  the  chapel, 
where  the  children  have  ample  room  for  sleeping  and 
living  accommodation  and  for  study  and  play.  There 
are  about  thirty  children  now  in  the  home,  but  more 
are  constantly  applying  for  entrance,  and  the  work  is 
proving  a most  valuable  one,  not  only  in  training  and 
caring  for  the  little  ones  but  in  reaching  and  interesting 
their  relatives.  It  has  aroused  most  favorable  comment 
in  the  town  and  has  helped  in  producing  the  present 
feeling  of  goodwill  toward  the  work.  Miss  Margaret 
Suman  now  has  charge  of  the  school  (1906). 

The  problem,  then,  of  reaching  the  town-dwelling 
population  of  the  Philippines  is  to  be  met  by  a constant, 
faithful,  unremitting  proclamation  of  the  gospel  in  the 
regular  services,  by  meeting  the  people  in  as  many 
phases  of  their  daily  life  as  is  possible  and  following 
up  every  method  of  approach  by  personal  conversation, 
visiting  in  their  homes,  befriending  them  in  every  way 
possible  and  endeavoring  to  manifest  the  winsomeness 
of  Christ  by  winning  some  from  among  the  great  mass. 

THE  PLANTATION  PEASANTS 

The  peasants  of  the  plantations  have  been  subjected 
less  to  evil  influences  than  those  in  the  towns.  They 
are  generally  industrious,  underpaid  and  ignorant, 
but  rarely  notoriously  evil.  The  plantation  owner  is 
either  a Spaniard  or  a mestizo,  generally  a Roman  Catho- 
lic and  insistent  that  all  his  dependents  be  the  same. 
He  is  usually  intolerant  and  knows  nothing  of  the 
truth  of  evangelical  Christianity;  he  has  been  taught 
to  believe  that  all  Protestants  are  worse  than  pagans, 
utterly  without  hope  of  heaven,  and  always  teaching 
dangerous  doctrines  to  undermine  the  Catholic  faith. 
Each  one  has  from  fifty  to  300  families  of  peasants  on 


29 


MISSIONS  IN  THE  PHILIPPINES 


his  plantation  over  whom  his  power  is  absolute,  or  was, 
until  American  ideas  of  government  began  to  undermine 
his  authority.  The  missionary’s  task  is  a difficult  one 
here,  for  generally  speaking,  the  planter  must  be  won 
before  the  peasant  can  give  him  even  a hearing. 

In  1900  Mr.  Lund  was  invited  to  go  to  Bacolod  and 
preach  to  the  planters  of  that  island.  He  had  a large 
and  enthusiastic  hearing  at  first,  but  after  a few  months 
they,  for  the  most  part,  rejected  the  gospel.  However, 
some  of  the  seed  sown  at  that  early  date  is  still  living 
and  has  borne  fruit  in  the  changed  attitude  toward 
Protestant  truth  on  the  part  of  a number  of  this  influ- 
ential class. 


Rice  Planting,  Capiz 


Work  at  Bacolod 

Work  at  Bacolod  and  in  western  Negros  has  been 
interrupted  several  times  by  the  removal  of  the  mission- 
aries from  one  cause  or  another.  A strong  foundation 
was  laid  by  Rev.  S.  S.  Huse,  but  ill  health  necessi- 
tated his  return  to  America.  Since  that  time  the  work 
has  continued  to  prosper  under  the  persevering  labors 
of  Rev.  and  Mrs.  A.  A.  Forshee.  In  1905  they  were 
reenforced  by  Rev.  and  Mrs.  C.  L.  Maxfield  and  Miss 
L.  B.  Kuhlen  and  the  field  was  divided  into  the  northern 
and  southern  sections,  with  a most  encouraging  outlook 


30 


MISSIONS  IN  THE  PHILIPPINES 


in  both.  In  the  town  of  Baeolod  progress  has  been 
constant  and  yet  somewhat  slow  A neat  chapel  was 
erected  in  1903  and  a Sunday  school  was  organized, 
which  has  had  a growing  attendance  and  has  proved 
to  be  one  of  the  most  interesting  features  of  the  work. 

Baeolod  is  the  seat  of  the  provincial  high  school  for 
western  Negros  and  has  a large  attendance  from  among 
the  brightest  boys  and  girls  of  the  district,  Mr.  Forshee 
conceived  the  idea  of  opening  a dormitory  for  these 
students  which  should  be  in  the  nature  of  a Christian 
home  and  where  the  Bible  could  be  taught.  The  attend- 
ance at  first  was  not  large,  but  it  has  steadily  increased, 
the  moral  value  of  such  a home  being  readily  acknowl- 
edged by  the  parents  and  friends  of  the  pupils.  One 
for  girls  has  also  been  established,  and  the  two  homes 
bid  fair  to  become  self-supporting.  They  have  already 
proved  to  be  a most  effective  means  of  disarming 
prejudice  and  of  planting  the  gospel  truth  in  the  hearts 
of  the  most  influential  of  the  rising  generation. 

The  last  two  years  have  been  marked  by  decided 
advance  throughout  the  entire  province.  The  mission- 
aries are  becoming  better  known,  their  message  some- 
what understood  and  the  force  of  native  helpers  has 
increased  to  eleven  faithful  preachers  and  colporteurs. 
In  many  places  the  people  seem  ready  to  receive  the 
gospel,  but  hesitate  because  of  fear  of  the  plantation 
owners  who  are  their  virtual  masters.  The  missionaries 
have  endeavored  to  visit  systematically  all  of  the 
towns  and  villages,  and  to  distribute  tracts,  sell  testa- 
ments and  gospels  and  preach  the  Word  to  the  people. 
These  are  years  of  seed-sowing.  There  have  been 
thousands  of  testaments  and  gospels  sold  in  this 
province,  and  tracts  in  even  larger  numbers  have  been 
given  out.  In  many  towns  a house-to-house  canvass  has 
been  made,  the  colporteur  selling  books  and  talking 
with  the  people.  There  is  no  large  market  town  that 
has  not  been  visited  many  times  each  year,  books  sold, 
tracts  given  out,  and  the  gospel  preached.  Large  and 
interested  audiences  are  always  at  hand.  The  prospect 


31 


MISSIONS  IN  THE  PHILIPPINES 


for  the  future  was  never  any  brighter  than  it  is  today. 
Besides  the  church  at  Bacolod  there  are  three  important 
towns  to  the  north,  Silav,  Talisay  and  Saravia,  where 
churches  have  been  organized  and  Sunday  schools  are 
maintained.  The  members  in  these  four  churches 
number  between  125  and  150.  No  churches  have  as 
yet  been  organized  in  the  southern  district  as  the  field 
is  still  practically  undeveloped.  Mr.  Forshee  gives 
the  following  description  of  a typical  visit  to  a plantation : 

We  were  stopping  at  the  town  of  Sagay  during  a rather 
extended  trip  to  the  north  of  the  province  when  we  heard  of  a 
large  plantation  some  five  or  six  miles  inland.  For  some  time  we 
had  wished  to  find  this  place,  and  now  being  so  near  determined 
to  visit  it.  A large  river  winds  up  through  the  country,  near 
which  is  the  plantation.  After  a walk  of  a mile  or  so  we  came  to 
the  river  and  bargained  with  a boatman  to  take  us  up.  We  were 
cheered  during  the  trip  by  tales  of  how  crocodiles,  for  which  the 
stream  is  famous,  suddenly  swim  under  the  boat,  give  a swish 
to  their  tails  and  land  the  boatmen  in  their  mouths!  We  kept 
a sharp  lookout  but  did  not  see  any  of  them. 

After  some  three  hours  of  hard  rowing  against  both  current 
and  tide,  we  arrived  at  the  landing  place.  From  here  a half 
hour’s  walk  brought  us  to  the  plantation.  We  found  that  the 
owner  was  not  at  home,  but  was  expected  soon.  His  wife, 
however,  was  most  cordial  and  invited  us  in.  After  some  time 
spent  in  conversation  upon  the  things  of  the  gospel,  the  owner 
arrived  and  welcomed  us  most  cordially.  We  explained  to  him 
the  purpose  of  our  visit,  that  we  desired  to  preach  the  gospel  to 
his  people,  and  he  at  once  signified  his  willingness  and  began 
to  make  preparations  for  a meeting  in  his  house. 

First,  however,  he  asked  us  to  have  dinner  with  him.  After- 
wards he  called  in  as  many  of  his  workmen  as  were  at  the  place 
and  we  found  an  audience  of  over  two  hundred  men,  women 
and  children.  They  listened  most  intently  to  our  preaching 
and  gladly  received  our  literature.  We  left  testaments  to  be 
loaned  by  the  owner  to  any  who  might  wish  to  read  them; 
and  so  the  seed  was  sown. 

Here  is  a man  who  has  perhaps  over  500  men,  women  and 
children  at  work  on  his  plantation.  He  is  but  one  of  many  such 
in  this  province.  Our  problem  is,  how  best  to  reach  both  the 
master  and  his  people.  Not  every  man  would  receive  us  on  his 
plantation  nor  allow  us  to  hold  a meeting  in  the  best  room,  as 
did  Senor  Lopez.  For  this  reason  we  have  to  work  with  both 
the  upper  and  lower  classes  at  one  and  the  same  time  in  order 
to  reach  the  people.  This  explains  one  real  need  for  our  dor- 
mitory work;  for  the  pupils  there  come  from  the  upper  class, 

32 


MISSIONS  IN  THE  PHILIPPINES 


and  we  hope  through  them  to  gain  access  to  many  more  planta- 
tions in  the  future. 

In  the  afternoon  we  took  our  boat  and  after  some  hours 
arrived  at  our  stopping  place  in  Sagay.  After  a visit  to  the 
town  of  Cadiz  Nuevo,  we  took  passage  on  a lorcha,  or  small 
sailing  vessel,  for  home.  When  we  went  on  board  we  noticed 
an  old  man  who  was  probably  part  Spanish  and  part  Filipino, 
and  a plantation  owner.  From  a little  conversation,  we  learned 
that  he  was  a resident  of  Molo  on  the  island  of  Panay  and  had 
been  over  to  Cadiz  Nuevo  to  look  after  one  of  his  plantations. 
It  was  evident  that  he  knew  who  we  were,  and  we  soon  found 
out  who  he  was;  for  he  illustrated  well  a type  that  we  find  here 
in  great  abundance.  He  was  a Romanist  of  the  Romanists. 
For  that  reason  he  had  nothing  to  say  to  us  after  the  first  brief 
conversation,  but  held  himself  pharisaically  aloof. 


Rev.  C.  L.  Maxfieid  and  Boys’  Baptist  Home,  Bacolod 

He  was  tall,  well  developed,  white-haired,  and  had  a smooth 
face  which  easily  revealed  his  character.  For,  like  other  sins, 
this,  of  the  idolatry  and  hardness  of  Romanism,  writes  itself 
indelibly  in  the  human  countenance.  We  have  seldom  seen  a 
face  that  expressed  more  real  wickedness,  bigotry,  self-satis- 
faction, pride  and  sneering  superiority  than  were  written  in 
this  man’s  face. 

During  the  voyage,  which  lasted  for  more  than  three  days, 
he  seemed  to  be  in  an  attitude  of  controversy.  Repeatedly 
when  we  were  near  he  engaged  in  conversation  concerning 
feasts  and  religious  processions,  evidently  for  the  purpose  of 
provoking  discussion;  but  he  was  disappointed.  On  one 
occasion,  however,  we  could  speak  without  offense.  A sudden 
squall  came  up  and  we  were  all  crowded  in  the  small  cabin, 
some  twenty  of  us  in  a room  large  enough  for  eight  people. 


33 


M I S S I O N S IN  THE  PHILIPPINES 


Lying  on  the  floor  and  lounging  in  the  berths  were  several 
Chinese,  one  of  whom  asked  us  about  our  religion.  He  wished 
to  know  if  we  charged  anything  for  baptism.  We  said  “ No.” 
Did  we  charge  for  marriage  and  for  burial  service?  “ No.” 
Then,  as  more  questions  were  asked,  we  had  an  opportunity 
to  speak  concerning  our  Protestant  views  of  truth.  All  this, 
of  course,  was  not  especially  pleasing  to  our  Romanist  friend  who 
was  lying  upon  the  floor,  apparently  indifferent  to  what  was  being 
said.  That  night  about  sundown,  he  mounted  to  the  most 
conspicuous  place  on  the  boat  and  began  his  devotions,  evidently 
to  be  seen  of  the  rest  of  us,  and  to  exorcise,  if  possible,  the 
horrible  Protestant  heretics  away.  He  omitted  none  of  his 
crossings,  but  did  it  all  in  the  most  elaborate  way.  It  should 
be  said  that  during  all'of  the  voyage  the  names  of  the  Deity  and 
of  the  Saviour  were  used  most  profanely  by  this  man,  a common 
practise  among  the  Romanists  in  the  Islands. 

This  is  the  type  that  opposes  us  in  our  work.  Wicked  to 
the  heart’s  core,  as  upon  inquiry  we  found  this  man  to  be,  he 
is  a fair  representative  of  thousands  in  these  Islands  who,  in  a 
way,  hold  the  destinies  of  the  rest  of  the  people  in  their  hands. 
Hardened  by  empty  formalism,  steeped  in  sin,  vain  from  a 
little  learning,  they  are  the  leaders  to  whom  the  Filipinos  have 
been  trained  to  look.  They  do  not  want  a pure  religion.  They 
do  not  want  repentance  and  thereby  forgiveness  of  sin;  their 
way  is  easier,  for  there  are  few  restrictions  to  the  indulgence  they 
crave. 

These  are  the  two  kinds  of  men  who  own  haciendas . We  thank 
God  that  there  are  those  who  welcome  the  missionary  and  the 
gospel.  True,  they  may  not  accept  it  for  themselves,  but  we 
are  glad  that  they  allow  us  to  preach  it  in  their  hearing  and  to 
their  people;  and  we  are  asking  God  to  open  the  way  in  the 
hearts  of  other  men  in  order  that  more  and  more  we  may  bring 
the  gospel  to  all  of  the  people. 


Evangel  Tent,  Pototan  Market,  Panay 


34 


MISSIONS  IN  THE  PHILIPPINES 


SCRIPTURE  TRANSLATION  AND  LITERATURE 

The  translation  of  the  Scriptures  into  Visayan,  which 
was  begun  in  Spain  in  1899,  was  faithfully  prosecuted 
until  the  entire  New  Testament  was  given  to  the  people 
in  their  own  dialect.  This  was  an  immense  task  and 
would  have  required  many  years  for  its  consummation 
but  for  Mr.  Lund’s  exceptional  qualifications  for  such 
a work.  His  knowledge  of  the  Spanish  language  enabled 
him  to  make  sure  that  his  Visayan  helpers  in  the  work 
of  translation  comprehended  the  exact  shade  of  meaning 
in  the  text  to  be  translated,  a thing  which  is  not  so  simple 
as  it  might  seem,  and  his  linguistic  abilities  soon  gave 
him  a sufficient  command  of  Visayan  to  enable  him 
to  judge  of  the  excellence  of  the  translation  that  was 
being  made. 

Considerable  difficulty  was  experienced  at  first  in 
securing  qualified  assistants  in  this  great  undertaking. 
The  men  who  began  the  work  of  correcting  and  revising 
the  first  translations  that  had  been  made  in  Spain  with 
Manikan’s  help,  were  found  in  the  old  fort  at  Iloilo, 
prisoners  of  war,  and  no  one  superior  to  them  in  the 
knowledge  of  the  Visayan  language  has  ever  been 
found.  An  able  fellow  named  Mata  was  one  of  the 
early  helpers,  but  as  soon  as  he  became  really  efficient 
he  was  assassinated. 

In  1901  a small  printing  press  was  set  up,  which  has 
continued  to  turn  out  a large  amount  of  work,  but  its 
capacity  has  been  found  to  be  insufficient  to  meet  the 
needs  of  the  field,  and  to  involve  too  great  a demand 
upon  the  time  of  the  station  missionary  in  whose  charge 
it  has  been . Plans  have  since  been  made  for  the  establish- 
ment of  a mission  press,  distinct  from  other  forms  of 
work,  which  Mr.  E.  R.  McIntyre,  a practical  printer,  has 
been  appointed  to  take  charge  of. 

Tracts,  Scripture  portions,  Bible  lessons,  leaflets  on 
topics  of  interest  and  of  value  to  the  work,  and  regular 
periodicals  in  the  Visayan  dialect  have  gone  into  homes 
in  all  parts  of  Panav  and  Negros,  and  some  hundreds 
of  thousands  of  pages  of  tracts  have  also  been  printed 

35 


MISSIONS  IN  THE  PHILIPPINES 


in  the  Cebuan  dialect  and  distributed  in  the  islands  of 
Cebu,  Bohol  and  Leyte.  In  1905,  1,700,000  pages  of 
such  literature  were  printed  and  distributed  at  a total 
cost  of  but  $500.  Since  November,  1900,  the  mission 
has  issued  a monthly  religious  paper  in  Visayan,  Ang 
Manugbantala  sang  Kamatooran  (The  Herald  of  Truth), 
which  has  a wide  circulation  to  the  utmost  limits  of 
this  dialect.  The  Pearl  of  the  Orient,  a monthly 
paper,  is  published  in  the  English  language.  It  is  for 


Printing  Press,  Jaro 


the  especial  purpose  of  furnishing  information  to  friends 
in  America  who  are  interested  in  the  work  in  the  Islands. 

The  printed  page  has  been  a powerful  factor  in  liberal- 
izing the  entire  Visavan-speaking  people,  and  in  spread- 
ing the  knowledge  of  the  truth.  A first  edition  of  the 
New  Testament  of  3,000  copies,  with  17,000  copies  of 
the  gospels  bound  separately,  was  all  sold  out  within  a 
year  of  the  time  it  was  issued  from  the  press.  The 
second  and  revised  edition  of  the  New  Testament  was 
issued  with  a first  printing  of  12,000  copies,  and  with 

36 


MISSIONS  IN  THE  PHILIPPINES 


103,000  copies  of  the  gospels  and  The  Acts  bound  in 
small  separate  volumes,  selling  at  a cent  and  a half 
apiece.  What  it  means  to  have  such  a mass  of  printed 
truth  circulated  in  a land  like  this  is  hardly  conceivable. 


MEDICAL  WORK 

Medical  work  has  been  found  very  helpful  in  removing 
prejudices  and  in  commending  the  gospel  to  the  Visay- 
ans.  Dr.  P.  H.  J.  Lerrigo  and  Dr.  R.  C.  Thomas  have 
both  been  welcomed  in  towns  that  were  otherwise  appar- 
ently closed  to  mission  work  and  influence.  Both  of 
these  doctors  testify  to  the  sore  need  of  a physician 
within  the  call  of  the  missionaries  themselves,  in  addition 
to  the  appalling  need  among  the  Visayans.  Some  of 
the  large  towns  and  their  surrounding  barrio  district, 
comprising  50,000  or  more  inhabitants  each,  are  entirely 
without  a doctor.  Nearly  all  of  the  Visayan  people 
must  bear  their  pains  unaided,  or  suffer  at  the  hands 
of  quacks.  The  few  Filipino  doctors  in  the  large  centers 
know  but  little  of  compassion  and  do  practically  no 
charity  practise.  They  generally  refuse  the  most 
urgent  case,  unless  an  exorbitant  price  is  forthcoming. 
In  such  conditions  the  available  services  of  a skilled 
doctor,  with  the  love  of  Christ  and  of  men  in  his  heart, 
is  a boon  that  commends  itself  to  many  who  would 
otherwise  spurn  the  message  which  the  missionary  brings. 
This  was  illustrated  in  Panag,  a strongly  Roman  Catho- 
lic town,  where  early  in  the  year  the  missionaries  were 
brought  before  the  presidente  for  preaching  in  the  mar- 
ket-place without  a license.  Later,  after  some  of  the 
leading  officials  had  been  treated  by  them,  meetings 
were  resumed  and  carried  on  with  practically  no  moles- 
tation. With  medicine  in  one  hand,  and  a sheet  of 
Scripture  texts  in  the  other,  healing  is  often  brought  to 
both  body  and  soul.  The  mission  was  reenforced,  in  the 
autumn  of  1906,  by  the  arrival  of  Dr.  H.  H.  Steinmetz 
and  wife. 


37 


MISSIONS  IN  THE  PHILIPPINES 


EDUCATIONAL  WORK 

The  government  is  making  such  a magnificent  effort 
to  put  the  public  school  on  a high  level  and  within  reach 
of  every  town  and  many  of  the  large  barrios,  that  the 
duty  of  the  mission  in  this  respect  is  much  less  than  it 
wTould  otherwise  be  Still,  with  more  than  ninety  per 
cent,  of  the  Visayan  children  as  yet  without  school 
privileges,  much  remains  to  be  done.  The  duty  is  the 
more  urgent  upon  us,  inasmuch  as  most  of  the  chil- 
dren without  school  privileges  are  those  in  the  barrios 
and  include  our  own  constituency.  Furthermore,  the 
purely  secular  character  of  the  education  in  the  govern- 
ment schools  makes  it  very  necessary  that  at  least 
those  who  are  expected  to  be  the  leaders  among  our 
people  should  be  properly  trained. 

Jaro  Industrial  School 

In  1905  an  industrial  school  was  opened  at  Jaro.  A 
gift  of  Si 2, 000  bought  a farm  of  seventy  acres,  put  up 
two  large  school  buildings  and  a house  for  the  principal, 
and  bought  some  tools  and  supplies  for  the  trades 


Industrial  School  Building,  Jaro 


MISSIONS  IN  THE  PHILIPPINES 


courses.  The  school  was  opened  in  October,  1905, 
under  the  supervision  of  Rev.  W.  0.  Valentine,  with 
some  eighty  boys,  and  within  a few  weeks  the  number 
had  increased  to  more  than  a hundred.  The  school 
is  of  large  promise  and  its  beginning  seems  to  guarantee 
success.  The  chief  aim  of  this  school  will  be  the  supply- 
ing of  a large  force  of  teachers  for  individual  schools 
in  the  barrios  which,  later,  may  be  coordinated  wfith  the 
government  school  system.  The  boys  in  the  industrial 
school  have  to  do  hard  labor  at  least  two  hours  each  day 
in  addition  to  the  time  spent  in  the  classroom.  This 
work  covers  only  the  cost  of  their  food.  They  work 
extra  time  for  their  clothing,  books  and  incidental 
expenses. 

Plans  are  under  consideration  for  opening  a Bible 
training  school  at  Iloilo  for  preachers  and  workers,  but 
it  has  not  yet  been  put  into  operation.  Through  a 
special  gift  from  a friend,  the  funds  are  available  for  the 
school  building  which  is  needed  for  this  wrork. 

PRESENT  RELIGIOUS  SITUATION  AND  OUTLOOK 

The  rise  of  the  Filipino  Independent  Catholic  Church 
under  Archbishop  Aglipay  and  his  party  is  of  immense 
significance,  as  it  shows  the  wide  discontent  of  all  classes 
with  the  Roman  Catholic  Church.  The  Independent 
Church  patterns  after  Romanism  in  many  respects  and 
it  will  be  a long  time  before  it  succeeds  in  loosing  itself 
from  the  toils  of  its  heritage  from  Rome;  but  it  is  a 
distinctly  liberalizing  movement,  and  is  gaining  in 
strength  and  numbers.  An  edition  of  50,000  copies 
of  the  gospels  is  being  circulated  among  them. 

The  Roman  Catholic  Church  is  still  strong.  All  the 
traditions  and  ideas  of  the  Visayans  are  essentially 
Romish,  and  every  rut  they  live  in  leads  directly  to  the 
great  stone  church.  The  priests  have  practically  all 
the  prestige,  and  the  experience  of  centuries  has  taught 
them  how  to  mold  and  control  the  people.  Were  it 
not  for  the  life  and  power  of  the  truth,  the  gospel  could 
make  little  headway. 


39 


MISSIONS  IN  THE  PHILIPPINES 


Probably  the  greatest  obstacle  to  our  work  is  the 
dependent  nature  of  the  Visayan,  particularly  of  the 
peasant,  and  the  tyrannical  power  exercised  over  him 
by  the  ruling  class.  Even  in  the  barrio  country  the 
missionary  often  finds  many  who  gladly  hear  the  gospel, 
and  acknowledge  their  desire  to  accept  it,  but  the  head- 
man has  but  to  shake  his  head,  and  nothing  can  be  done 
in  that  barrio. 

But  these  conditions,  the  inevitable  outcome  and 
fruitage  of  Romanism  with  its  suppression  of  individual- 


Before  Mass  at  the  Aglipayano  Chapel 


ism  and  its  pandering  to  all  the  baseness  and  weakness 
of  those  under  its  power,  exist  today  in  an  atmosphere 
where  they  can  no  longer  thrive.  The  governmental 
system,  although  for  the  time  being  seemingly  ill  adapted 
to  the  people,  is  going  to  undermine  the  whole  social 
structure  that  has  so  long  been  dominant.  The  schools, 
the  printing  presses,  the  preachers,  the  Bible  and  the 
return  of  Filipinos  from  abroad,  particularly  from 
Hongkong,  Japan  and  America,  will  constitute  a foe 
with  which  Rome  cannot  long  contend, 


40 


MISSIONS  IN  THE  PHILIPPINES 


Today  the  field  is  still  the  property  of  the  priests,  and 
the  past  is  almost  wholly  theirs;  but  the  future,  so  sure 
as  there  be  a future,  will  not  be  theirs.  They  teach  the 
people  to  look  ever  backward,  and  in  that  have  strength- 
ened themselves  and  become  mighty.  But  now,  even 
they,  with  all  their  shrewdness,  seem  incapable  of 
looking  into  the  future  and  discerning  what  will  make 
for  peace.  They  are  resisting  the  great  forward  move- 
ment which  is  sweeping  all  the  people  away  from  their 
massive  churches  and  dead  forms,  and  they  are  sure  to 
be  left  behind.  The  future  belongs  to  those  who  rightly 
divine  and  employ  the  present.  This  our  missionaries 
are  trying  to  do,  but  they  need  the  loyal  support  and 
prayers  of  the  Church  at  home. 


Public  School  at  Bago 


4i 


Roster  of  Missionaries  to  the  Philippines 

The  following  is  a complete  list  of  those  who  have  served 
in  the  mission  from  the  time  of  its  opening,  to  1906. 


NAME  DATE  OF  APPOINTMENT 

Briggs,  Rev.  C.  W.,  and  wife  .......  1900 

*Finlay,  Rev.  G.  E.  . . . . . . . . 1901 

Forshee,  Rev.  A.  A.,  and  wife  .......  1901 

*Huse,  Rev.  S.  S.,  Jr.  ........  1900 

Johnson,  Miss  A.  V.  . . . . . . . . 1903 

Kuhlen,  Miss  L.  B.  (transferred  from  South  India)  ....  1904 

Lerrigo,  Rev.  P.  H.  J.,  M.D.,  and  wife  . . . . . . 1902 

Lund,  Rev.  E.  (transferred  from  Spain)  .....  1900 

Lund,  Mrs.  E.  ........  1904 

Maxfield,  Rev.  C.  L.,  and  wife  .......  1903 

M linger,  Rev.  H.  W.  . . . . . . . 1904 

McIntyre,  Mr.  E.  R.  . . . . . . 1906 

Robbins,  Rev.  J.  C.,  and  wife  .......  1902 

*Sainz,  Miss  Celia  .........  1903 

Steinmetz,  Rev.  H.  H.,  M D.,  and  wife  .....  1906 

Suman,  Miss  Margaret  (transferred  from  Africa)  ....  1905 

Thomas,  Rev.  R.  C.,  M.D.  .......  1904 

Valentine,  Rev.  W.  O.,  and  wife  (transferred  from  Burma)  . . 1903 

^Resigned 


Mission  Stations  in  the  Philippines,  1906 

NAME  WHEN  OPENED 

Jaro  (Har'-ro)  ........  1900 

Bacolod  (Ba-ko-lod)  ........  1901 

Capiz  (Ca/-pith)  . .......  1903 


595-1  Ed-4  M-12-06 


42 


Well  and  sweep  in  grounds  of  Boys’  Industrial  School, 
Jaro,  P.  I. 


